{"id":35832,"date":"2022-08-22T03:11:50","date_gmt":"2022-08-21T20:11:50","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-56\/"},"modified":"2022-08-28T15:08:03","modified_gmt":"2022-08-28T08:08:03","slug":"kinh-trung-bo-eng-56-kinh-uu-ba-ly-upali-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-56-kinh-uu-ba-ly-upali-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  56 Kinh \u01afu-ba-ly (Up\u0101li sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35832\" class=\"elementor elementor-35832\">\n\t\t\t\t\t\t<div class=\"elementor-inner\">\n\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-75337c0 elementor-section-full_width elementor-section-content-space-around elementor-section-height-default elementor-section-height-default\" data-id=\"75337c0\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-no\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-d15a6ba\" data-id=\"d15a6ba\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-8200aa4 elementor-widget elementor-widget-text-editor\" data-id=\"8200aa4\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>\t\t<div data-elementor-type=\"section\" data-elementor-id=\"29353\" class=\"elementor elementor-29353\">\n\t\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t<section 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class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-image\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<a href=\"https:\/\/tamhoc.org\/trang-chu\">\n\t\t\t\t\t\t\t<img decoding=\"async\" src=\"https:\/\/tamhoc.org\/wp-content\/plugins\/elementor\/assets\/images\/placeholder.png\" title=\"\" alt=\"\" \/>\t\t\t\t\t\t\t\t<\/a>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<div class=\"elementor-column elementor-col-33 elementor-top-column elementor-element elementor-element-c0ffcaa\" data-id=\"c0ffcaa\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<div class=\"elementor-column elementor-col-33 elementor-top-column elementor-element elementor-element-6ae6892\" data-id=\"6ae6892\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-b83997d elementor-widget elementor-widget-text-editor\" data-id=\"b83997d\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<button onclick=\"history.back()\"><<<\/button>\n<button onclick=\"history.forward()\">>><\/button>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-f52e3f0 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"f52e3f0\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-1fd2d03\" data-id=\"1fd2d03\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-7503b63 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"7503b63\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-22998f3\" data-id=\"22998f3\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-ce02513 elementor-widget elementor-widget-text-editor\" data-id=\"ce02513\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p><a href=\"https:\/\/tamhoc.org\/kinh-trung-bo-p1\/\">Ph\u1ea7n I<\/a>\u00a0 &#8211;\u00a0 <a href=\"https:\/\/tamhoc.org\/kinh-trung-bo-p2\/\">Ph\u1ea7n II<\/a>\u00a0 &#8211;\u00a0 <a href=\"https:\/\/tamhoc.org\/kinh-trung-bo-nikaya-p3\/\">Ph\u1ea7n III<\/a><\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-07b9b72 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"07b9b72\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-33 elementor-top-column elementor-element elementor-element-cede792\" data-id=\"cede792\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-4c71490 elementor-widget elementor-widget-text-editor\" data-id=\"4c71490\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>\t\t<div data-elementor-type=\"section\" data-elementor-id=\"31156\" class=\"elementor elementor-31156\">\n\t\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-6e3c0d19 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"6e3c0d19\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-53460b90\" data-id=\"53460b90\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-5a16abdc elementor-widget elementor-widget-toggle\" data-id=\"5a16abdc\" data-element_type=\"widget\" data-widget_type=\"toggle.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<div class=\"elementor-toggle\" role=\"tablist\">\n\t\t\t\t\t\t\t<div class=\"elementor-toggle-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1511\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-1511\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon elementor-toggle-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-closed\"><i class=\"fas fa-caret-right\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-opened\"><i class=\"elementor-toggle-icon-opened fas fa-caret-up\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a href=\"\" class=\"elementor-toggle-title\">Kinh Trung B\u1ed9 56.Kinh \u01afu-ba-ly (Up\u0101li sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1511\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1511\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-uu-ba-ly\/\">56.Kinh \u01afu-ba-ly (Up\u0101li sutta)<\/a><\/li><li>\u00a0<\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-56-kinh-uu-ba-ly-upali-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 56 Kinh \u01afu-ba-ly (Up\u0101li sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/mn-56-upali-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 56: Up\u0101li Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/07\/kinh-trung-bo-ah056-upalisutta-kinh-upali-h-133uu-ba-ly-kinh\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH056 : Up\u00e0lisutta, Kinh Up\u00e0li- H.133 \u01afu ba ly kinh<\/a><\/li><\/ul><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-toggle-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1512\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-1512\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon elementor-toggle-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-closed\"><i class=\"fas fa-caret-right\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-opened\"><i class=\"elementor-toggle-icon-opened fas fa-caret-up\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a href=\"\" class=\"elementor-toggle-title\">Ph\u1ea7n gi\u1ea3ng gi\u1ea3i<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1512\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1512\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-uu-ba-ly\/#ftoc-heading-3\" target=\"_blank\" rel=\"noopener\">Gi\u1ea3ng gi\u1ea3i c\u01a1 b\u1ea3n<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/20\/toat-yeu-trung-bo-056-uu-ba-ly\/\" rel=\"bookmark\">To\u00e1t Y\u1ebfu Trung b\u1ed9 056 : \u01afu ba ly<\/a><\/li><li>C\u00e1c b\u00e0i gi\u1ea3ng<\/li><li>T\u00e0i li\u1ec7u tham kh\u1ecfa<\/li><\/ul><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t\t\t<script type=\"application\/ld+json\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@type\":\"FAQPage\",\"mainEntity\":[{\"@type\":\"Question\",\"name\":\"Kinh Trung B\\u1ed9 56.Kinh \\u01afu-ba-ly (Up\\u0101li sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-uu-ba-ly\\\/\\\">56.Kinh \\u01afu-ba-ly (Up\\u0101li sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-56-kinh-uu-ba-ly-upali-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 56 Kinh \\u01afu-ba-ly (Up\\u0101li sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/mn-56-upali-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 56: Up\\u0101li Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/07\\\/kinh-trung-bo-ah056-upalisutta-kinh-upali-h-133uu-ba-ly-kinh\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH056 : Up\\u00e0lisutta, Kinh Up\\u00e0li- H.133 \\u01afu ba ly kinh<\\\/a><\\\/li><\\\/ul>\"}},{\"@type\":\"Question\",\"name\":\"Ph\\u1ea7n gi\\u1ea3ng gi\\u1ea3i\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-uu-ba-ly\\\/#ftoc-heading-3\\\" target=\\\"_blank\\\" rel=\\\"noopener\\\">Gi\\u1ea3ng gi\\u1ea3i c\\u01a1 b\\u1ea3n<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/20\\\/toat-yeu-trung-bo-056-uu-ba-ly\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t Y\\u1ebfu Trung b\\u1ed9 056 : \\u01afu ba ly<\\\/a><\\\/li><li>C\\u00e1c b\\u00e0i gi\\u1ea3ng<\\\/li><li>T\\u00e0i li\\u1ec7u tham kh\\u1ecfa<\\\/li><\\\/ul>\"}}]}<\/script>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<div class=\"elementor-column elementor-col-66 elementor-top-column elementor-element elementor-element-b3dfd86\" data-id=\"b3dfd86\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-1366c5c1 elementor-widget elementor-widget-text-editor\" data-id=\"1366c5c1\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t [ad_1]\r\n<br><div>\n\n\t\t\t\t\t<h4 class=\"ctr\">Majjhima Nik\u0101ya<br\/>II. Majjhima-Pa\u1e47\u1e47\u0101sa<br\/>1. Gahapati Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>II. The Middle Fifty Discourses<br\/>1. The Division on Householders<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\"><a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_2.htm#p56\">Sutta 56<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Up\u0101li Sutta\u0271<\/h4>\n\n\t\t\t\t\t\n\n\t\t\t\t\t<p class=\"ctr\">Translated from the Pali by I.B. Horner, O.B.E., M.A.<br\/>Associate of Newham College, Cambridge<br\/>First Published in 1954<\/p>\n\n\t\t\t\t\t<p class=\"f2 ctr\">Copyright <a href=\"http:\/\/www.palitext.com\">The Pali Text Society<\/a><br\/>Commercial Rights Reserved<br\/><a href=\"https:\/\/creativecommons.org\/licenses\/by-nc\/3.0\/\"><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/cc_by_nc.png\" width=\"88\" height=\"15\" alt=\"Creative Commons Licence\"\/><\/a><br\/>For details see <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/frontmatter\/004_copyright.htm\">Terms of Use<\/a>.<\/p>\n\n\t\t\t\t\t<p class=\"ctr\">Scanned, digitized and proofread by Waiyin Chow; proofread by Alexander Genaud.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr\/>\n\n\t\t\t\t\t<p><a id=\"pt371\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.056.pali.bd.htm#pg371\"><span class=\"f2\">[371]<\/span><\/a> <a id=\"pg36\"><span class=\"f2 g\"><b>[36]<\/b><\/span><\/a><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p1\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.056.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.056.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.056.upal.mnl.htm#p1\">upal<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.056.than.ati.htm#p1\">than<\/a>]<\/span> Thus have I heard:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At one time the Lord was staying near N\u0101\u1e37and\u0101 in P\u0101v\u0101rika&#8217;s<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span> Mango Grove.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now at that time N\u0101taputta the Jain was residing in N\u0101\u1e37and\u0101 with a large company of Jains.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then D\u012bghatapassin<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span> the Jain, having walked in N\u0101\u1e37and\u0101 for almsfood, returning from the alms-gathering after the meal, approached P\u0101v\u0101rika&#8217;s Mango Grove and the Lord; <a id=\"pt372\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.056.pali.bd.htm#pg372\"><span class=\"f2\">[372]<\/span><\/a> having approached, he exchanged greetings with the Lord; having conversed in a friendly and courteous way, he stood at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Lord spoke thus to D\u012bghatapassin the Jain as he was standing at a respectful distance:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There are seats, Tapassin; if you wish, do sit down.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said, D\u012bghatapassin the Jain, having taken a low seat, sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Lord spoke thus to D\u012bghatapassin the Jain as he was sitting down at a respectful distance:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;How many (kinds of) deeds, Tapassin, does N\u0101taputta the Jain lay down for the effecting of an evil deed, for the rolling on of an evil deed?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Friend Gotama, it is not the custom of N\u0101taputta the Jain to lay down &#8216;deed, deed&#8217;; friend Gotama, it is the custom of N\u0101taputta the Jain to lay down &#8216;wrong, wrong.'&#8221;<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;How many (kinds of) wrongs, Tapassin, does N\u0101taputta the <a id=\"pg37\"><span class=\"f2 g\"><b>[37]<\/b><\/span><\/a> Jain lay down for the effecting of an evil deed, for the rolling on of an evil deed?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Friend Gotama, N\u0101taputta the Jain lays down three (kinds of) wrongs for the effecting of an evil deed, for the rolling on of an evil deed, that is to say wrong of body, wrong of speech, wrong of mind.&#8221;<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, Tapassin, is wrong of body one thing, wrong of speech another, wrong of mind another?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Friend Gotama, wrong of body is one thing, wrong of speech another, wrong of mind another.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, Tapassin, of these three wrongs thus divided, thus particularised, which is the wrong that N\u0101taputta the Jain lays down as the more blamable in the effecting of an evil deed, in the rolling on of an evil deed?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Is it wrong of body or is it wrong of speech or is it wrong of mind?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Friend Gotama, of these three wrongs thus divided, thus particularised, N\u0101taputta the Jain lays down that wrong of body is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed; wrong of speech is not like it, wrong of mind is not like it.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Do you say &#8216;wrong of body,&#8217; Tapassin?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I say &#8216;wrong of body,&#8217; friend Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Do you say &#8216;wrong of body,&#8217; Tapassin?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I say &#8216;wrong of body,&#8217; friend Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Do you say &#8216;wrong of body,&#8217; Tapassin?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I say &#8216;wrong of body,&#8217; friend Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this way did the Lord up to the third time pin down D\u012bghatapassin the Jain to this point of controversy.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pt373\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.056.pali.bd.htm#pg373\"><span class=\"f2\">[373]<\/span><\/a> When this had been said, D\u012bghatapassin the Jain spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, friend Gotama, how many (kinds of) wrongs do you lay down for the effecting of an evil deed, for the rolling on of an evil deed?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Tapassin, it is not the custom of a Tath\u0101gata to lay down &#8216;wrong, wrong&#8217;; Tapassin, it is the custom for a Tath\u0101gata to lay down &#8216;deed, deed.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But how many (kinds of) deeds do you lay down, friend Gotama, for the effecting of an evil deed, for the rolling on of an evil deed?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I, Tapassin, lay down three (kinds of) deeds for the effecting of an evil deed, for the rolling on of an evil deed, that is to say deed of body, deed of speech, deed of mind.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"> <a id=\"pg38\"><span class=\"f2 g\"><b>[38]<\/b><\/span><\/a> &#8220;But, friend Gotama, is deed of body one thing, deed of speech another, deed of mind another?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Tapassin, deed of body is one thing, deed of speech another, deed of mind another.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, friend Gotama, of these three deeds thus divided, thus particularised, which deed do you lay down as the more blamable in the effecting of an evil deed, in the rolling on of an evil deed?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Is it deed of body or is it deed of speech or is it deed of mind?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Tapassin, of these three deeds thus divided, thus particularised, I lay down that deed of mind is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed; deed of body is not like it, deed of speech is not like it.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Do you say &#8216;deed of mind,&#8217; friend Gotama?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I say &#8216;deed of mind,&#8217; Tapassin.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Do you say &#8216;deed of mind,&#8217; friend Gotama?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I say &#8216;deed of mind,&#8217; Tapassin.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Do you say &#8216;deed of mind,&#8217; friend Gotama?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I say &#8216;deed of mind,&#8217; Tapassin.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this way did D\u012bghatapassin the Jain, having up to the third time pinned down the Lord to the point of controversy, rising from his seat, approach N\u0101taputta the Jain.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now at that time N\u0101taputta the Jain was sitting down together with a very large company of householders headed by Up\u0101li of B\u0101laka village.<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">N\u0101taputta the Jain saw D\u012bghatapassin the Jain coming in the distance; having seen him, he spoke thus to D\u012bghatapassin the Jain.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Well, where are you coming from, Tapassin, in the heat of the day?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I, revered sir, am coming from the presence of the recluse Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Now, did you, Tapassin, have any conversation together with the recluse Gotama?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pt374\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.056.pali.bd.htm#pg374\"><span class=\"f2\">[374]<\/span><\/a> &#8220;Indeed, revered sir, I did have some conversation with the recluse Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;On what topic, Tapassin, was there some conversation between you and the recluse Gotama?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then D\u012bghatapassin the Jain told N\u0101taputta the Jain the whole of the conversation he had had with the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said, N\u0101taputta the Jain spoke thus to D\u012bghatapassin the Jain:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is good, it is good, Tapassin, that the recluse Gotama was <a id=\"pg39\"><span class=\"f2 g\"><b>[39]<\/b><\/span><\/a> answered thus by D\u012bghatapassin the Jain, an instructed disciple who understands aright the teacher&#8217;s instruction.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For how can an insignificant wrong of mind shine out in comparison with this important<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span> wrong of body, since wrong of body itself is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed &#8211; wrong of speech is not like it, wrong of mind is not like it.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said, Up\u0101li the householder spoke thus to N\u0101taputta the Jain: <\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Good, revered sir, is Tapassin, he is good, in that the recluse Gotama was answered thus by the revered Tapassin, an instructed disciple who understands aright the teacher&#8217;s instruction.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For how can an insignificant wrong of mind shine out in comparison with this important wrong of body since wrong of body itself is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed &#8211; wrong of speech is not like it, wrong of mind is not like it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, if you please, I am going, revered sir, I will refute the words of the recluse Gotama on this point of controversy.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If the recluse Gotama pins me down as he pinned down the revered Tapassin, then as a strong man<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span> who has taken hold of the fleece of a long-fleeced ram, might tug it towards him, might tug it backwards, might tug it forwards and backwards, even so will I, speech by speech, tug the recluse Gotama forwards, tug him backwards, tug him forwards and backwards.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And even as a powerful distiller of spirituous liquor, having sunk his cask for the spirituous liquor in a deep pool of water, taking it by a corner might tug it forwards, might tug it backwards, might tug it forwards and backwards, even so will I, speech by speech, tug the recluse Gotama forwards, tug him backwards, tug him forwards and backwards.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And even as a powerful drunkard of abandoned life, having taken hold of a hair-sieve at the corner, would shake it upwards, would shake it downwards, would toss it about, even so will I, speech by speech, <a id=\"pt375\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.056.pali.bd.htm#pg375\"><span class=\"f2\">[375]<\/span><\/a> shake the recluse Gotama upwards, shake him downwards, toss him about.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And even as a full-grown elephant, sixty years old, having plunged into a deep tank, plays at the game called the &#8216;merry-washing,&#8217; even so methinks will I play the game of &#8216;merry-washing&#8217; with the recluse Gotama.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, if you please, I am going, revered sir, I will refute the words of the recluse Gotama on this point of controversy.&#8221;  <\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Go you, householder, refute the words of the recluse Gotama on <a id=\"pg40\"><span class=\"f2 g\"><b>[40]<\/b><\/span><\/a> this point of controversy.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For, householder, either I or D\u012bghatapassin the Jain or you could refute the words of the recluse Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said, D\u012bghatapassin the Jain spoke thus to N\u0101taputta the Jain:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I am not pleased, revered sir, that the householder Up\u0101li should refute the words of the recluse Gotama.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For the recluse Gotama is deceitful, revered sir, he knows the &#8216;enticing device&#8217; by which he entices disciples of other sects.&#8221;<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is impossible, Tapassin, it cannot come to pass that the householder Up\u0101li should come to discipleship under the recluse Gotama.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But this situation exists &#8211; that the recluse Gotama might come to discipleship under the householder Up\u0101li.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Go you, householder, refute the words of the recluse Gotama on this point of controversy.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Either I, householder, could refute the recluse Gotama, or D\u012bghatapassin the Jain, or you.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And a second time&#8230;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And a third time did D\u012bghatapassin the Jain speak thus to N\u0101taputta the Jain:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I am not pleased&#8230;&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Either I, householder, could refute the recluse Gotama, or D\u012bghatapassin the Jain, or you.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Very well, revered sir,&#8221; and the householder Up\u0101li, having answered N\u0101taputta the Jain in assent, rising from his seat, having greeted N\u0101taputta the Jain keeping his right side towards him, approached P\u0101v\u0101rika&#8217;s Mango Grove <a id=\"pt376\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.056.pali.bd.htm#pg376\"><span class=\"f2\">[376]<\/span><\/a> and the Lord; having approached, having greeted the Lord, he sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As he was sitting down at a respectful distance, the householder Up\u0101li spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered sir, did not D\u012bghatapassin the Jain come here?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, householder, D\u012bghatapassin the Jain did come here.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;And did you, revered sir, have any conversation with D\u012bghatapassin the Jain?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Indeed, householder, I did have some conversation with D\u012bghatapassin the Jain.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But on what topic did you, revered sir, have this conversation with D\u012bghatapassin the Jain?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord told the householder Up\u0101li the whole of the conversation he had had with D\u012bghatapassin the Jain.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said, the householder Up\u0101li spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Good, revered sir, is Tapassin, he is good, in that the Lord was answered thus by D\u012bghatapassin the Jain, an instructed disciple who understands aright the teacher&#8217;s instruction.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For how can an insig- <a id=\"pg41\"><span class=\"f2 g\"><b>[41]<\/b><\/span><\/a> nificant wrong of mind shine out in comparison with this important wrong of body, since wrong of body is itself the more blamable in the effecting of an evil deed, in the rolling of an evil deed &#8211; wrong of speech is not like it, wrong of mind is not like it.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;If you, householder, were to speak as one grounded on the truth, there might be some conversation here.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I, revered sir, will speak as one grounded on the truth.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Let us have some conversation here.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, householder?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There might be a Jain here who, although sick, suffering, very ill, refuses cold water<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span> and takes (only) warm water; not getting cold water, he might pass away.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, householder, where is it that N\u0101taputta the Jain lays down that there is uprising for him?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered sir, there are <i>devas<\/i> called &#8216;Mind attached.&#8217;<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">He uprises there.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is, revered sir, that when he passed away he was devoted to mind.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Householder, householder!<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Take care how you explain, householder.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Your earlier (remarks) do not tally with your later, nor your later with your earlier.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And yet these words were spoken by you, householder:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I, revered sir, will speak as one grounded on the truth.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Let us have some conversation here.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Although, revered sir, the Lord speaks thus, yet wrong of body is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed &#8211; wrong of speech is not like it, wrong of mind is not like it.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, <a id=\"pt377\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.056.pali.bd.htm#pg377\"><span class=\"f2\">[377]<\/span><\/a> householder?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There might be a Jain here who is controlled by the control of the fourfold watch:<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span> he is wholly restrained in regard to water;<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span> he is bent on warding off <a id=\"pg42\"><span class=\"f2 g\"><b>[42]<\/b><\/span><\/a> all evil; he has shaken off all evil; he is permeated with the (warding off) of all evil &#8211; but while going out or returning he brings many small creatures to destruction.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What result, householder, does N\u0101taputta the Jain lay down for him?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;N\u0101taputta the Jain, revered sir, lays down that, being unintentional, there is no great blame.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But if he does intend it, householder?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is of great blame, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;In what (division<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span>), householder does N\u0101taputta the Jain lay down &#8216;intention&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;In that of wrong of mind, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Householder, householder!<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Take care how you explain, householder.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Your earlier (remarks) do not tally with your later, nor your later with your earlier.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And yet these words were spoken by you, householder:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I, revered sir, will speak as one grounded on the truth.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Let us have some conversation here.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Although, revered sir, the Lord speaks thus, yet wrong of body is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed &#8211; wrong of speech is not like it, wrong of mind is not like it.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, householder?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Is this N\u0101\u1e37and\u0101 rich and wealthy, crowded and populous?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir, this N\u0101\u1e37and\u0101 is rich and wealthy, crowded and populous.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, householder?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A man might come here with a drawn sword<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span> and speak thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;In a moment, in a second, I will make all the living creatures in this N\u0101\u1e37and\u0101 into one heap of flesh, one mass of flesh.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, householder?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Is that man able in one moment, one second, to make all the living creatures in this N\u0101\u1e37and\u0101 into one heap of flesh, one mass of flesh?&#8221;<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Even ten men, revered sir, even twenty, thirty, forty men, even fifty men are not able in one moment, one second, to make all the <a id=\"pg43\"><span class=\"f2 g\"><b>[43]<\/b><\/span><\/a> living creatures in this N\u0101\u1e37and\u0101 into one heap of flesh, one mass of flesh.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">How then can one insignificant man shine out at this?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, householder?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A recluse or a brahman might come here, one of psychic power and attained to mastery of thought, and he might speak thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will reduce this N\u0101\u1e37and\u0101 to cinders by one (act of) ill-will of mind.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, householder?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Is that recluse or brahman who is of psychic power and attained to mastery of thought, able to reduce this N\u0101\u1e37and\u0101 to cinders by one (act of) ill-will of mind?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"> <a id=\"pt378\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.056.pali.bd.htm#pg378\"><span class=\"f2\">[378]<\/span><\/a> &#8220;That recluse or brahman, revered sir, by one (act of) ill-will of mind is able to reduce even ten N\u0101\u1e37and\u0101s to cinders, or even twenty, thirty, forty or fifty N\u0101\u1e37and\u0101s.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">How then can one insignificant N\u0101\u1e37and\u0101 shine out at this?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Householder, householder!<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Take care how you explain, householder.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Your earlier (remarks) do not tally with your later, nor your later with your earlier.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And yet these words were spoken by you, householder:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I, revered sir, will speak as one grounded on the truth.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Let us have some conversation here.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Although, revered sir, the Lord speaks thus, yet wrong of body is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed &#8211; wrong of speech is not like it, wrong of mind is not like it.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, householder?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Have you heard that the (former) forests of Da\u1e47\u1e0daka,<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"#n16\">16<\/a>]<\/sup> K\u0101linga,<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span> Mejjha<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"#n18\">18<\/a>]<\/sup><\/span> and M\u0101tanga<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"#n19\">19<\/a>]<\/sup><\/span><\/span> became forests again?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir, I have heard that the (former) forests of Da\u1e47\u1e0daka, K\u0101linga, Mejjha and M\u0101tanga became forests again.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, householder?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Perhaps you have heard how it was that the (former) forests of Da\u1e47\u1e0daka, K\u0101linga, Mejjha and M\u0101tanga became forests again?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir, I have heard that through (an act of) ill-will of mind on the part of seers the forests of Da\u1e47\u1e0daka, K\u0101linga, Mejjha and M\u0101tanga became forests again.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Householder, householder!<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Take care how you explain, householder.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Your earlier (remarks) do not tally with your later, nor your later with your earlier.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And yet these words were spoken by you, householder:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I, revered sir, will speak as one grounded on the truth.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Let us have some conversation here.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"> <a id=\"pg44\"><span class=\"f2 g\"><b>[44]<\/b><\/span><\/a> &#8220;I, revered sir, was pleased and satisfied<span class=\"f1\"><sup>[<a id=\"fn20\" href=\"#n20\">20<\/a>]<\/sup><\/span> with the Lord&#8217;s first illustration.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But because I wanted to hear the Lord&#8217;s diversified ways of putting questions,<span class=\"f1\"><sup>[<a id=\"fn21\" href=\"#n21\">21<\/a>]<\/sup><\/span> I judged that I must make myself his adversary.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is excellent, revered sir; revered sir, it is excellent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As, revered sir, one might set upright what had been upset, or disclose what had been covered, or show the way to one who had gone astray, or bring an oil-lamp into the darkness so that those with vision might see material shapes &#8211; even so in many a figure has <i>Dhamma<\/i> been made clear by the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I, revered sir, am going to the Lord for refuge <a id=\"pt379\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.056.pali.bd.htm#pg379\"><span class=\"f2\">[379]<\/span><\/a> and to <i>Dhamma<\/i> and to the Order of monks.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">May the Lord accept me as a lay-disciple going for refuge from today forth for as long as life lasts.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Now, householder, make a proper investigation.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Proper investigation is right in the case of well-known men like yourself.&#8221;<span class=\"f1\"><sup>[<a id=\"fn22\" href=\"#n22\">22<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I, revered sir, am even exceedingly pleased and satisfied with that which the Lord has said to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now, householder, make a proper investigation &#8230;<br\/>like yourself.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For if, revered sir, members of other sects had secured me as a disciple, they would have paraded a banner all round N\u0101\u1e37and\u0101, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The householder Up\u0101li has joined our disciplehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But then the Lord spoke to me thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now, householder, make a proper investigation.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Proper investigation is right in the case of a well-known man like yourself.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, revered sir, for the second time am going to the Lord for refuge and to <i>Dhamma<\/i> and to the Order of monks.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">May the Lord accept me as a lay-disciple going for refuge from today forth for as long as life lasts.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;For a long time, householder,<span class=\"f1\"><sup>[<a id=\"fn23\" href=\"#n23\">23<\/a>]<\/sup><\/span> your family has been a well-spring to the Jains.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">You will bethink you to give alms to those that approach you?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I, revered sir, am even exceedingly pleased and satisfied that the Lord speaks to me thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;For a long time &#8230; to those that approach you?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I have heard, revered sir, that the recluse Gotama speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Gifts should be given to me only, not to others should gifts be given.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Gifts should be given to my disciples only, not to the disciples of others should gifts be given.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is given to me is alone of great fruit, what is given to others is not of great fruit.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is given to my disciples is alone of great fruit, what is given to disciples of others is not of great fruit.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But then the Lord urged <a id=\"pg45\"><span class=\"f2 g\"><b>[45]<\/b><\/span><\/a> upon me giving to the Jains also.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, revered sir, we shall know the right time for that.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, revered sir, for the third time am going to the Lord for refuge and to <i>Dhamma<\/i> and to the Order of monks.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">May the Lord accept me as a lay-disciple going for refuge from today forth for as long as life lasts.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord talked a progressive talk<span class=\"f1\"><sup>[<a id=\"fn24\" href=\"#n24\">24<\/a>]<\/sup><\/span> to the householder Up\u0101li, that is to say talk on giving, talk on moral habit, talk on heaven; he explained the peril, the vanity, the depravity of pleasures of the senses, the advantage in renouncing them.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When the Lord knew that the mind of the householder Up\u0101li <a id=\"pt380\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.056.pali.bd.htm#pg380\"><span class=\"f2\">[380]<\/span><\/a> was ready, malleable, devoid of the hindrances, uplifted, pleased, then he explained to him that teaching on <i>Dhamma<\/i> which the Awakened Ones have themselves discovered: ill, uprising, stopping, the Way.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And as a clean cloth without black specks will easily take dye, even so, as the householder Up\u0101li was (sitting) there on that very seat, <i>Dhamma<\/i>-vision, dustless, stainless, arose to him that: whatever is of the nature to uprise, all that is of the nature to stop.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the householder Up\u0101li, as one who had seen <i>Dhamma,<\/i> attained to <i>Dhamma,<\/i> known <i>Dhamma,<\/i> plunged into <i>Dhamma,<\/i> who had crossed over doubt, put away uncertainty, who had attained without another&#8217;s help to full confidence in the Teacher&#8217;s instruction, spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Now, I, revered sir, must be going, I am very busy, there is much to be done.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;You, householder, must now do that for which you think it is the right time.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the householder Up\u0101li, having rejoiced in what the Lord had said, having given thanks, rising from his seat, having greeted the Lord keeping his right side towards him, approached his own dwelling; having approached, he said to the door-keeper:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Today, good door-keeper, I am closing the door to men and women Jains; but the door is open to the Lord&#8217;s monks, nuns, men and women lay-disciples.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If any Jain comes you should speak thus to him:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Stand still, sir, do not enter.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Today the householder Up\u0101li has come to discipleship under the recluse Gotama; the door is closed to Jain men and women, but the door is open to the Lord&#8217;s monks, nuns, men and women lay-disciples.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, sir, need almsfood, stand still just where you are and they will bring it to you here.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Very well, sir,&#8221; the door-keeper answered the householder Up\u0101li in assent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then D\u012bghatapassin the Jain heard that the householder Up\u0101li <a id=\"pg46\"><span class=\"f2 g\"><b>[46]<\/b><\/span><\/a> had come to discipleship under the recluse Gotama.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then D\u012bghatapassin the Jain approached N\u0101taputta the Jain; having approached he spoke thus to N\u0101taputta the Jain:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I have heard, revered sir, that the householder Up\u0101li has come to discipleship under the recluse Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This is impossible, Tapassin, it cannot come to pass that the householder Up\u0101li should come to discipleship under the recluse Gotama; but this situation exists: that the recluse Gotama might come to discipleship under the householder Up\u0101li.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pt381\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.056.pali.bd.htm#pg381\"><span class=\"f2\">[381]<\/span><\/a> And a second time &#8230;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And a third time did D\u012bghatapassin the Jain speak thus to N\u0101taputta the Jain:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I have heard, revered sir, that the householder Up\u0101li has come to discipleship under the recluse Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This is impossible, Tapassin, it cannot come to pass that the householder Up\u0101li should come to discipleship under the recluse Gotama; but this situation exists: that the recluse Gotama might come to discipleship under the householder Up\u0101li.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;If you please, revered sir, I am going to find out whether or not the householder Up\u0101li has come to discipleship under the recluse Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Do go, Tapassin, and find out whether or not the householder Up\u0101li has come to discipleship under the recluse Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then D\u012bghatapassin the Jain approached the dwelling of the householder Up\u0101li.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The door-keeper saw D\u012bghatapassin the Jain coming in the distance; seeing him, he spoke thus to D\u012bghatapassin the Jain:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Stand still, revered sir, do not enter.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Today the householder Up\u0101li has come to discipleship under the recluse Gotama; the door is closed to Jain men and women, but the door is open to the Lord&#8217;s monks, nuns, men and women lay-disciples.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, revered sir, need almsfood, stand still just where you are and they will bring it to you here.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having said:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Friend, I am not in need of almsfood,&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">having turned back again, he approached N\u0101taputta the Jain; having approached, he spoke thus to N\u0101taputta the Jain:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is quite true, revered sir, that Up\u0101li the householder has come to discipleship under the recluse Gotama.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to that, I did not agree with you, revered sir, and I said:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I am not pleased, revered sir, that the householder Up\u0101li should refute the words of the recluse Gotama.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For the recluse Gotama is deceitful, revered sir, he knows the &#8216;enticing device&#8217; by which he entices disciples of other sects.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, revered sir, your householder Up\u0101li has been enticed by the recluse Gotama by the &#8216;enticing device.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg47\"><span class=\"f2 g\"><b>[47]<\/b><\/span><\/a> &#8220;This is impossible, Tapassin, it cannot come to pass that the householder Up\u0101li should have come to discipleship under the recluse Gotama; but this situation exists: that the recluse Gotama might come to discipleship under the householder Up\u0101li.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And a second time &#8230;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And a third time D\u012bghatapassin the Jain spoke thus to N\u0101taputta the Jain:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is quite true, revered sir, that the householder Up\u0101li has come to discipleship under the recluse Gotama.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pt382\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.056.pali.bd.htm#pg382\"><span class=\"f2\">[382]<\/span><\/a> As to that, I did not agree with you, revered sir, and I said:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I am not pleased, revered sir, that the householder Up\u0101li  should refute the words of the recluse Gotama &#8230;&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, revered sir, your householder Up\u0101li has been enticed by the recluse Gotama by the &#8216;enticing device.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This is impossible, Tapassin, it cannot come to pass that the householder Up\u0101li should come to discipleship under the recluse Gotama; but this situation exists: that the recluse Gotama might come to discipleship under the householder Up\u0101li.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if you please, Tapassin, I am going to find out for myself whether or not the householder Up\u0101li has come to discipleship under the recluse Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then N\u0101taputta the Jain together with a great company of Jains approached the dwelling of the householder Up\u0101li.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The door-keeper saw N\u0101taputta the Jain coming in the distance; seeing him, he spoke thus to N\u0101taputta the Jain:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Stand still, revered sir, do not enter.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Today the householder Up\u0101li has come to discipleship under the recluse Gotama; the door is closed to Jain men and women, but the door is open to the Lord&#8217;s monks, nuns, men and women lay-disciples.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, revered sir, need almsfood, stand still just where you are and they will bring it to you here.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Well then, good door-keeper, approach the householder Up\u0101li; having approached, speak thus to the householder Up\u0101li:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Revered sir, N\u0101taputta the Jain is standing outside the porch of the door together with a large company of Jains, and he wishes to see you.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Very good, revered sir,&#8221; and the door-keeper, having answered N\u0101taputta the Jain in assent, approached the householder Up\u0101li; having approached, he spoke thus to the householder Up\u0101li:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered sir, N\u0101taputta the Jain &#8230; wishes to see you.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Well then, good door-keeper, make ready seats in the middle hall with a door.&#8221;<span class=\"f1\"><sup>[<a id=\"fn25\" href=\"#n25\">25<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg48\"><span class=\"f2 g\"><b>[48]<\/b><\/span><\/a> &#8220;Yes, revered sir,&#8221; and the door-keeper, having answered the householder Up\u0101li in assent, having made ready seats in the middle hall with a door, approached the householder Up\u0101li; having approached, he spoke thus to the householder Up\u0101li:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Those seats, revered sir, have been made ready in the middle hall with a door.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Do now that for which you think it is the right time.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the householder Up\u0101li <a id=\"pt383\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.056.pali.bd.htm#pg383\"><span class=\"f2\">[383]<\/span><\/a> approached the middle hall with a door; having approached and having sat down there on the chief and best, the choicest and finest seat, he summoned the door-keeper, and said:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Well now, good door-keeper, approach N\u0101taputta the Jain; having approached, speak thus to N\u0101taputta the Jain:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The householder Up\u0101li, revered sir, says:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Do come in if you wish, revered sir.&#8221;&#8216;&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Very good, revered sir,&#8221; and the door-keeper having answered the householder Up\u0101li in assent, approached N\u0101taputta the Jain; having approached, he spoke thus to N\u0101taputta the Jain:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;The householder Up\u0101li, revered sir, says: &#8216;Do come in if you wish, revered sir.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then N\u0101taputta the Jain together with the large company of Jains approached the middle hall with a door.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the householder Up\u0101li, who was there first, saw N\u0101taputta the Jain coming in the distance; having seen him and gone out to meet him, having with his upper cloth dusted the chief and best, the choicest and finest seat, having taken possession of it, he sat down on it himself; and now when he himself had sat down on the chief and best, the choicest and finest seat, he spoke thus to N\u0101taputta the Jain:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There are seats, revered sir; do sit down if you wish.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said, N\u0101taputta the Jain spoke thus to the householder Up\u0101li:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;You, householder, are out of your mind; you, householder, are idiotic.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Saying: &#8216;I, revered sir, will refute the recluse Gotama&#8217;, and having gone (to him), you have returned enmeshed in a great verbal tangle.<span class=\"f1\"><sup>[<a id=\"fn26\" href=\"#n26\">26<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Householder, as a man, a gelder, having gone away, might return with removed testicles, or as a man, a gouger, having gone away, might return with removed eyeballs, even so did you, householder, saying, &#8216;I revered sir, will refute the recluse Gotama,&#8217; having gone (to him), returned enmeshed in a great verbal tangle.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">You, householder, were enticed by the &#8216;enticing device&#8217; of the recluse Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Auspicious, revered sir, is this &#8216;enticing device,&#8217; lovely, revered sir, is this &#8216;enticing device.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, revered sir, my dear kith and kin <a id=\"pg49\"><span class=\"f2 g\"><b>[49]<\/b><\/span><\/a> could be enticed by this &#8216;enticing,&#8217; for long it would be for the welfare and happiness of my dear kith and kin.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And, revered sir, if all nobles could be enticed by this &#8216;enticing,&#8217; for long it would be for the <a id=\"pt384\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.056.pali.bd.htm#pg384\"><span class=\"f2\">[384]<\/span><\/a> welfare and happiness of all nobles also.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And, revered sir, if all brahmans &#8230;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">all merchants &#8230;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">all workers could be enticed by this &#8216;enticing,&#8217; for long it would be for the welfare and happiness of all workers also.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And, revered sir, if the world, with its <i>devas,<\/i> its M\u0101ras, its Brahm\u0101s, creation with its recluses and brahmans, its <i>devas<\/i> and men, could be enticed by this &#8216;enticing,&#8217; for long it would be for the welfare and happiness of this world with its <i>devas<\/i> its M\u0101ras, its Brahm\u0101s, of creation with its recluses and brahmans, its <i>devas<\/i> and men.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Well then, revered sir, I will make you a parable, for by a parable some intelligent persons here understand the meaning of what has been said.<span class=\"f1\"><sup>[<a id=\"fn27\" href=\"#n27\">27<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Once upon a time, revered sir, a certain brahman, worn, old, full of years, had a young brahman wife, pregnant and nearing her confinement.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then, sir, that young brahman woman spoke thus to that brahman:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Go you, brahman, having bought a young male monkey at a shop, bring him along so that he can be a playmate for my little boy.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said, revered sir, that brahman spoke thus to that young brahman woman:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Wait, my dear, until you have given birth.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, my dear, give birth to a little boy, then having bought a young male monkey at that shop, I will bring him along so that he can be a playmate for your little boy.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if you, my dear, give birth to a little girl, having bought a young female monkey at that shop, I will bring her along so that she can be a playmate for your little girl.&#8217; And a second time &#8230;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And a third time that young brahman woman spoke thus to that brahman:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Go you, brahman, having bought a young male monkey at a shop, bring him along so that he can be a playmate for my little boy.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then, revered sir, that brahman, being passionately in love with that young brahman woman, having bought a young male monkey at that shop, and having brought him back, spoke thus to that young brahman woman:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;My dear, this is the young male monkey, bought for you at that shop, <a id=\"pt385\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.056.pali.bd.htm#pg385\"><span class=\"f2\">[385]<\/span><\/a> and who has come to be a playmate for your little boy.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said, revered sir, that young brahman woman said to that brahman:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Do you go, brahman, and taking that young male monkey, approach Rattap\u0101ni, the dyer&#8217;s son; having approached, speak thus to Rattap\u0101ni, the dyer&#8217;s son:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Good <a id=\"pg50\"><span class=\"f2 g\"><b>[50]<\/b><\/span><\/a> Rattap\u0101ni, I want this young male monkey dyed a daubed yellow colour, thoroughly pressed all round,<span class=\"f1\"><sup>[<a id=\"fn28\" href=\"#n28\">28<\/a>]<\/sup><\/span> and made smooth on each side.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then, revered sir, that brahman, being passionately in love with that young brahman woman, taking that young male monkey, approached Rattap\u0101ni, the dyer&#8217;s son; having approached, he spoke thus to Rattap\u0101ni, the dyer&#8217;s son:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Good Rattap\u0101ni, I want this young male monkey dyed a daubed yellow colour, thoroughly pressed all round, and made smooth on each side.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said, Rattap\u0101ni, the dyer&#8217;s son, spoke thus to that brahman:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Yes, sir, this young male monkey can take colouring, but he can&#8217;t take pressing or smoothing.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, revered sir, is this doctrine<span class=\"f1\"><sup>[<a id=\"fn29\" href=\"#n29\">29<\/a>]<\/sup><\/span> of the foolish Jains, for it takes colouring from fools but not from the wise,<span class=\"f1\"><sup>[<a id=\"fn30\" href=\"#n30\">30<\/a>]<\/sup><\/span> it does not take (kindly) to examination, it does not take (kindly) to smoothing.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then, revered sir, after a time that brahman, taking a new pair of garments, approached Rattap\u0101ni, the dyer&#8217;s son; having approached, he spoke thus to Rattap\u0101ni, the dyer&#8217;s son:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Good Rattap\u0101ni, I want this new pair of garments dyed a daubed yellow colour, thoroughly pressed all round, and made smooth on each side.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said, Rattap\u0101ni, the dyer&#8217;s son, spoke thus to that brahman:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Yes, sir, this new pair of garments of yours can take the colouring and it can take the pressing and it can take the smoothing.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, revered sir, is the doctrine of this Lord, perfected one, fully Self-Awakened One, for it takes its colouring from the wise, not from fools, and it takes (kindly) to examination and it takes (kindly) to smoothing.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Householder, this company including the rulers know thus: Up\u0101li the householder is a disciple of N\u0101taputta the Jain.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Householder, whose disciple do we understand you to be?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said, the householder Up\u0101li, rising from his seat, having arranged his upper cloth over one shoulder, <a id=\"pt386\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.056.pali.bd.htm#pg386\"><span class=\"f2\">[386]<\/span><\/a> having saluted the Lord with joined palms, spoke thus to N\u0101taputta the Jain: &#8220;Well then, revered sir, hear whose disciple I am:<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">Of the wise,<span class=\"f1\"><sup>[<a id=\"fn31\" href=\"#n31\">31<\/a>]<\/sup><\/span> whose confusion is gone, whose mental barrenness is split asunder,<span class=\"f1\"><sup>[<a id=\"fn32\" href=\"#n32\">32<\/a>]<\/sup><\/span> who has won to victory,<br\/><a id=\"pg51\"><span class=\"f2 g\"><b>[51]<\/b><\/span><\/a> Who is without ill,<span class=\"f1\"><sup>[<a id=\"fn33\" href=\"#n33\">33<\/a>]<\/sup><\/span> of very even mind, of grown moral habit, of lovely wisdom,<br\/>The &#8216;All-within,&#8217;<span class=\"f1\"><sup>[<a id=\"fn34\" href=\"#n34\">34<\/a>]<\/sup><\/span> the stainless &#8211; of this Lord the disciple am I.<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">Of him who has no doubts, rejoicing, the material things of the world renounced,<span class=\"f1\"><sup>[<a id=\"fn35\" href=\"#n35\">35<\/a>]<\/sup><\/span> of joyful sympathy,<br\/>Who is a recluse, a human being, in his last body, a man,<br\/>The peerless, the dustless &#8211; of this Lord the disciple am I.<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">Of him who is sure, skilled, the leader away,<span class=\"f1\"><sup>[<a id=\"fn36\" href=\"#n36\">36<\/a>]<\/sup><\/span> the excellent charioteer,<br\/>The matchless, the shining, of no incertitude,<span class=\"f1\"><sup>[<a id=\"fn37\" href=\"#n37\">37<\/a>]<\/sup><\/span> bringing light,<br\/>Breaking pride, the hero<span class=\"f1\"><sup>[<a id=\"fn38\" href=\"#n38\">38<\/a>]<\/sup><\/span> &#8211; of this Lord the disciple am I.<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">Of the noblest of men, immeasurable, deep,<span class=\"f1\"><sup>[<a id=\"fn39\" href=\"#n39\">39<\/a>]<\/sup><\/span> won to knowledge,<span class=\"f1\"><sup>[<a id=\"fn40\" href=\"#n40\">40<\/a>]<\/sup><\/span><br\/>Bringer of security, a knower,<span class=\"f1\"><sup>[<a id=\"fn41\" href=\"#n41\">41<\/a>]<\/sup><\/span> on <i>Dhamma<\/i> standing, self-controlled,<br\/>Who has gone beyond attachment, who is freed &#8211; of this Lord the disciple am I.<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">Of the supreme one,<span class=\"f1\"><sup>[<a id=\"fn42\" href=\"#n42\">42<\/a>]<\/sup><\/span> whose lodgings are remote, who has destroyed the fetters, who is freed,<br\/>Who speaks amiably, who is purified, the flag laid low,<span class=\"f1\"><sup>[<a id=\"fn43\" href=\"#n43\">43<\/a>]<\/sup><\/span> passionless,<br\/>Tamed, without impediments<span class=\"f1\"><sup>[<a id=\"fn44\" href=\"#n44\">44<\/a>]<\/sup><\/span> &#8211; of this Lord the disciple am I.<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\"><a id=\"pg52\"><span class=\"f2 g\"><b>[52]<\/b><\/span><\/a> Of the seventh seer,<span class=\"f1\"><sup>[<a id=\"fn45\" href=\"#n45\">45<\/a>]<\/sup><\/span> trust gone,<span class=\"f1\"><sup>[<a id=\"fn46\" href=\"#n46\">46<\/a>]<\/sup><\/span> of threefold wisdom, Brahma-attained,<span class=\"f1\"><sup>[<a id=\"fn47\" href=\"#n47\">47<\/a>]<\/sup><\/span><br\/>Washen, skilled in the lines,<span class=\"f1\"><sup>[<a id=\"fn48\" href=\"#n48\">48<\/a>]<\/sup><\/span> tranquil, who discovered knowledge.<br\/>Breaker of the citadel, Sakka<span class=\"f1\"><sup>[<a id=\"fn49\" href=\"#n49\">49<\/a>]<\/sup><\/span> &#8211; of this Lord the disciple am I.<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">Of the pure one, whose self is developed, who has attained the attainable,<span class=\"f1\"><sup>[<a id=\"fn50\" href=\"#n50\">50<\/a>]<\/sup><\/span> the expounder,<br\/>The one with recollection, whose vision is clear,<span class=\"f1\"><sup>[<a id=\"fn51\" href=\"#n51\">51<\/a>]<\/sup><\/span> not bent on passion,<span class=\"f1\"><sup>[<a id=\"fn52\" href=\"#n52\">52<\/a>]<\/sup><\/span> without hatred,<br\/>Impassible, attained to mastery &#8211; of this Lord the disciple am I.<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\"><a id=\"pg53\"><span class=\"f2 g\"><b>[53]<\/b><\/span><\/a> Of him who has gone to the highest, the meditator, inwardly unobstructed,<span class=\"f1\"><sup>[<a id=\"fn53\" href=\"#n53\">53<\/a>]<\/sup><\/span> cleansed,<br\/>The unattached, the unaiming,<span class=\"f1\"><sup>[<a id=\"fn54\" href=\"#n54\">54<\/a>]<\/sup><\/span> the aloof, the attainer of the highest,<br\/>The crossed over, the helper across &#8211; of this Lord the disciple am I.<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">Of the calmed, the one of extensive wisdom, of great wisdom, without greed,<span class=\"f1\"><sup>[<a id=\"fn55\" href=\"#n55\">55<\/a>]<\/sup><\/span><br\/>The Tath\u0101gata, the Well-farer, incomparable person, unequalled,<br\/>The confident, the accomplished &#8211; of this Lord the disciple am I.<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">Of the cutter off of craving, the Awakened One, obscurity gone,<span class=\"f1\"><sup>[<a id=\"fn56\" href=\"#n56\">56<\/a>]<\/sup><\/span> unstained,<br\/>Worthy of offerings, the <i>yakkha,<\/i><span class=\"f1\"><sup>[<a id=\"fn57\" href=\"#n57\">57<\/a>]<\/sup><\/span> the best of persons, beyond measure,<span class=\"f1\"><sup>[<a id=\"fn58\" href=\"#n58\">58<\/a>]<\/sup><\/span><br\/>Great, attained to the height of glory &#8211; of this Lord the disciple am I.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But when were these splendours of the recluse Gotama collected<span class=\"f1\"><sup>[<a id=\"fn59\" href=\"#n59\">59<\/a>]<\/sup><\/span> by you, householder?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered sir, it is as if there were a great heap of flowers, of different flowers,<span class=\"f1\"><sup>[<a id=\"fn60\" href=\"#n60\">60<\/a>]<\/sup><\/span> <a id=\"pt387\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.056.pali.bd.htm#pg387\"><span class=\"f2\">[387]<\/span><\/a> which a clever garland-maker or his apprentice might string into a variegated garland; even so, revered sir, this Lord has many splendours, many hundreds of splendours.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And who, revered sir, would not give praise<span class=\"f1\"><sup>[<a id=\"fn61\" href=\"#n61\">61<\/a>]<\/sup><\/span> to one deserving praise?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg54\"><span class=\"f2 g\"><b>[54]<\/b><\/span><\/a> But because N\u0101taputta the Jain could not bear the eulogy of the Lord, then and there hot blood issued from his mouth.<span class=\"f1\"><sup>[<a id=\"fn62\" href=\"#n62\">62<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"ctr\">Discourse with Up\u0101li<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"demi\"\/>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n1\" href=\"#fn1\">1<\/a>]<\/sup> He was a merchant who apparently sold mantles <i>(p\u0101v\u0101ra)<\/i> in pairs. Hence be was also called Dussap\u0101v\u0101rika, <i>MA.<\/i> iii. 52; <i>DA.<\/i> ii. 873; <i>SA.<\/i> iii. 207.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> This name means &#8220;The one of long austerity.&#8221;<\/p>\n\n\t\t\t\t\t\t<div class=\"floatrpp wpx200 marl6\">\n\t\t\t\t\t\t\t<p><i>Da\u1e47\u1e0da.<\/i> Stick = to pierce; punishment; stake (out) = to claim, guard or protect; stake = to place on a stick, impale; punishment; shake a stick at: to threaten; stick = to fix in place, restrain. &gt; the rod, staff, quarter-staff, spear<\/p>\n\t\t\t\t\t\t\t<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/king_of_ny_vrysm.gif\" width=\"38\" height=\"32\" alt=\"p.p. explains it all\"\/> <span class=\"f2\">\u2014 p.p.<\/span><\/p>\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> <i>da\u1e47\u1e0da,<\/i> stem of a tree; stick and so penalty. <i>P.E.D.<\/i> says that in the above passage it is &#8220;(fig) a means of frightening, frightfulness, violence, teasing&#8221;; and under <i>mano-<\/i> it suggests &#8220;mind-punishment.&#8221; <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.056.chlm.sbb.htm#fn1\">Chalmers has &#8220;infliction&#8221;;<\/a> H. Jacobi &#8220;torment&#8221; (<i>S.B.E.<\/i> xxii. p. 7); Neumann &#8220;Streich,&#8221; blow (vol. ii, p. 54, n.). In the present context the word appears to mean affliction, injury, hurt, wrong done. Sometimes of course it means punishment or penalty. <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/dhp\/kd.dhp.mulr.sbe.htm#v133\"><i>Dhp.<\/i> 133<\/a> <i>pa\u1e6dida\u1e47\u1e0da,<\/i> retaliation, or exchange-blows. See <i>Manu<\/i> xii, 10: &#8220;That man is called a (true) <i>trida\u1e47\u1e0din<\/i> in whose mind these three: control over his speech <i>(v\u0101gda\u1e47\u1e0da),<\/i> control over his thought <i>(manoda\u1e47\u1e0da)<\/i> and control over his body <i>(k\u0101yada\u1e47\u1e0da)<\/i> are firmly fixed.&#8221; Here then <i>da\u1e47\u1e0da<\/i> appears to mean &#8220;restraint,&#8221; which Monier-Williams gives for this passage. <i>MA.<\/i> iii. 52 says that the Jain idea is that <i>k\u0101ya-<\/i> and <i>vac\u012b-da\u1e47\u1e0da<\/i> are without <i>citta<\/i> (present in <i>manoda\u1e47\u1e0da<\/i>), so that they just stir and sound like trees in the wind.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> <i>Cf.<\/i> <i>SnA<\/i> 63, <i>Nd.<\/i> ii. 293 where <i>da\u1e47\u1e0da,<\/i> a synonym for <i>duccarita,<\/i> wrong behaviour in body, speech and thought, afflicts and injures and brings to trouble and distress.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> B\u0101lakiniy\u0101 see <i>D.P.P.N.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> <i>o\u1e37\u0101rika,<\/i> here the opposite of <i>chava,<\/i> &#8220;insignificant&#8221;; explained by <i>mahanta,<\/i> &#8220;great,&#8221; at <i>MA.<\/i> iii. 55.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.041.pali.bd.htm#pg288\"><i>M.<\/i> i. 228<\/a> for the following similes.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> As at <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/an\/04_fours\/an04.193.pali.bd.htm\"><i>A.<\/i> ii. 190.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> <i>MA.<\/i> iii. 57, &#8220;Jains are aware that there are conscious beings&#8221; in cold water.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> <i>Manosatt\u0101;<\/i> beings who depend on, hang on <i>(lagg\u0101, laggit\u0101)<\/i> mind, <i>MA.<\/i> iii. 57; <i>satta<\/i> is here p.p. of <i>sajjati.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> See <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.02.pali.bd.htm#pg57\"><i>D.<\/i> i. 57;<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/dn\/dn.02.rhyt.pts.htm#n36\"><i>Dial.<\/i> i. 75, <i>n.<\/i> 1.<\/a> Referred to at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/01_sagv\/sn01.02.021-030.pali.bd.htm#sn.1.2.30\"><i>S.<\/i> i. 66.<\/a> The Buddhist fourfold watch is given at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.25.pali.bd.htm#pg48\"><i>D.<\/i> iii. 48 <i>f.,<\/i><\/a> <i>MA.<\/i> iii. 58; see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/sn\/01_sagv\/sn01.02.021-030.rhyc.pts.htm#sn.1.2.30\"><i>K.S.<\/i> i. 91.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> <i>sabba-v\u0101ri-v\u0101rito.<\/i> <i>MA.<\/i> iii. 58 gives two meanings: either <i>v\u0101rita-sabba-udaka,<\/i> he is restrained in regard to all water; or <i>sabbena p\u0101pav\u0101ra\u1e47ena v\u0101rita-p\u0101po,<\/i> evil is restrained by the total warding off of evil. <i>DA.<\/i> i. 168, <i>SA.<\/i> i. 126-127 omit the second alternative, but speak, of evil in connection with the three remaining &#8220;watches,&#8221; controls or restraints, which read: <i>sabbav\u0101riyuto sabbav\u0101ridhuto sabbav\u0101riphu\u1e6do.<\/i> It would seem that <i>MA.<\/i> iii. 58 means &#8220;the total warding off of evil&#8221; of its second alternative to the first clause to include the use of (unfiltered) water, in which there would still be small living things. A.L. Basham, <i>History of the \u0100j\u012bvtkas,<\/i> p. 16, translating: &#8220;He practices restraint with regard to water, he avoids all sin, by avoiding sin his sins are washed away, he is filled with the sense of all sin avoided,&#8221; remarks that this is a &#8220;doubtful Interpretation on the basis of Buddhaghosa.&#8221; See also <i>\u0100y\u0101ra\u1e45ga Sutta,<\/i> I. 13 (translation at S.B.E. XXII).<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> <i>ko\u1e6d\u1e6dh\u0101sa,<\/i> <i>MA.<\/i> iii. 58.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> <i>ukkhitt\u0101sika,<\/i> as at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/04_salv\/sn04.35.197.pali.bd.htm#pg173\"><i>S.<\/i> iv. 173.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.060.pali.bd.htm#pg404\"><i>M.<\/i> i. 404;<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.02.pali.bd.htm#pg52\"><i>D.<\/i> i. 52.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> <i>J\u0101.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_423\">iii. 463,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_522\">v. 133<\/a> <i>ff.,<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_530\">267;<\/a> <i>Miln.<\/i>. 130.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_522\"><i>J\u0101.<\/i> v. 144;<\/a> <i>Miln.<\/i>. 130.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n18\" href=\"#fn18\">18<\/a>]<\/sup> <i>J\u0101.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_497\">iv. 389,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_530\">v. 267;<\/a> <i>Miln.<\/i>. 130.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"#fn19\">19<\/a>]<\/sup> <i>J\u0101.<\/i> v. <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_521\">114,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_530\">267;<\/a> <i>Miln.<\/i>. 130. Also known as Mejjh\u0101ra\u00f1\u00f1a; <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_497\"><i>J\u0101.<\/i> iv. 388f.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n20\" href=\"#fn20\">20<\/a>]<\/sup> Following passage also at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.23.pali.bd.htm#pg352\"><i>D.<\/i> ii. 352.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n21\" href=\"#fn21\">21<\/a>]<\/sup> <i>pa\u00f1hapa\u1e6dibh\u0101na,<\/i> as at <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/mn\/mn.013.pali.bd.htm\"><i>M.<\/i> i. 83.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n22\" href=\"#fn22\">22<\/a>]<\/sup> As at <i>Vin.<\/i> i. 236; <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/an\/03_threes\/an03.064.pali.bd.htm\"><i>A.<\/i> iv. 185.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n23\" href=\"#fn23\">23<\/a>]<\/sup> Following passage at <i>Vin.<\/i> i. 236 f. (S\u012bha the general). And see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#pg177\">Dial. i. 177, <i>n.<\/i> 3<\/a> for further references.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n24\" href=\"#fn24\">24<\/a>]<\/sup> As at <i>Vin.<\/i> i. 15-16, etc. See <i>B.D.<\/i> iv. 23, <i>n.<\/i> 1 for further references.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n25\" href=\"#fn25\">25<\/a>]<\/sup> <i>MA.<\/i> iii. 93 says that if a house has seven porches the middle one is the fourth; if five porches the middle one is the third; if three porches, then the second porch with a door is called the middle hall with a door. <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/mn\/mn.082.horn.pts.htm#pg256\">below, p. 266.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n26\" href=\"#fn26\">26<\/a>]<\/sup> <i>vada-sa\u1e45gh\u0101\u1e6da-pa\u1e6dimukka.<\/i> <i>Cf.<\/i> <i>ta\u1e47h\u0101-sa\u1e45gh\u0101\u1e6da-pa\u1e6dimukka<\/i> at <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/mn\/mn.039.pali.bd.htm\"><i>M.<\/i> i. 271.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n27\" href=\"#fn27\">27<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.024.pali.bd.htm#pg148\"><i>M.<\/i> i. 148.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n28\" href=\"#fn28\">28<\/a>]<\/sup> Said of a robe, below, and at <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/02_nv\/sn02.21.010.pali.bd.htm\"><i>S.<\/i> ii. 282.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n29\" href=\"#fn29\">29<\/a>]<\/sup> <i>v\u0101da.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n30\" href=\"#fn30\">30<\/a>]<\/sup> <i>MA.<\/i> iii. 95 says that neither the doctrine of the Jains nor another useless way of speaking is liked in the (Mah\u0101) Bh\u0101rata and the R\u0101m\u0101yana, and so on.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n31\" href=\"#fn31\">31<\/a>]<\/sup> <i>dh\u012bra.<\/i> <i>MA.<\/i> iii. 96 equates this with <i>pa\u1e47\u1e0dicca, pa\u1e47\u1e0dita.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n32\" href=\"#fn32\">32<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_1.htm#p16\"><i>M.<\/i> Sta. 16.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n33\" href=\"#fn33\">33<\/a>]<\/sup> <i>anigha.<\/i> <i>MA.<\/i> iii. 96 says <i>niddukkha;<\/i> <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_420\"><i>J\u0101.<\/i> iii. 443;<\/a> <i>PvA.<\/i> 230; <i>DhA.<\/i> iii. 454; <i>UdA.<\/i> 370. A different explanation is given at <i>SnA<\/i> i. 26.<\/p>\n\n\t\t\t\t\t\t<div class=\"floatrpp wpx200 marl6\">\n\t\t\t\t\t\t\t<p class=\"f2\"><i>Minor Anthologies<\/i> II. 139, <i>n.<\/i> 1: <i>Vessantara<\/i> (text, <i>Viss.<\/i>) the great <i>r\u0101jah<\/i> believed to be the Bodhisattva in his life on earth previous to the last, the subject of the last and longest <i>J\u0101taka. Comy.<\/i> without any reference to this attempts to derive the word from <i>visama<\/i> and <i>visa,<\/i> and <i>tarati;<\/i> but the word in <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_547\"><i>JA.<\/i> vi, 485<\/a> is explained as <i>Vessa-v\u012bthiya\u1e45 j\u0101tatt\u0101 (j\u0101to&#8217;mhi vessav\u012bthiya\u1e45, tasm\u0101 Vessantaro ahu\u1e45).<\/i>  If we read with texts <i>vissantara\u1e45,<\/i> this would be <i>vissa<\/i> (all) and <i>antara\u1e45,<\/i> &#8216;among all beings,&#8217; as suggested by <i>P\u0101li Dict.<\/i><\/p>\n\t\t\t\t\t\t\t<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/king_of_ny_vrysm.gif\" width=\"38\" height=\"32\" alt=\"p.p. explains it all\"\/> <span class=\"f2\">\u2014 p.p.<\/span><\/p>\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n34\" href=\"#fn34\">34<\/a>]<\/sup> <i>vessantara,<\/i> occurring also at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/kd\/iti\/iti.pali.bd.htm#pg32\"><i>It.<\/i> p. 32<\/a> <i>(vissantara).<\/i> <i>MA.<\/i> iii. 96 explains as &#8220;poised, having crossed the unevenness (<i>v.l. visa,<\/i> poison) of passion, etc. &#8220;See <i>Min. Anth.<\/i> II. 139, <i>n.<\/i> 1.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n35\" href=\"#fn35\">35<\/a>]<\/sup> <i>vantalok\u0101misa,<\/i> as at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/dhp\/kd.dhp.mulr.sbe.htm#v378\"><i>Dhp.<\/i> 378.<\/a> The <i>lok\u0101misa<\/i> are identified at <i>MA.<\/i> iii. 97 with <i>k\u0101magu\u1e47a,<\/i> as in the <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_1.htm#p25\"><i>Niv\u0101pa Sutta<\/i> (<i>M.<\/i> Sta. 25).<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n36\" href=\"#fn36\">36<\/a>]<\/sup> <i>venayika,<\/i> the averter, or diverter of passions, etc., or as at <i>MA.<\/i> iii. 97 the one who disciplines beings. Used in a derogatory sense of &#8220;the recluse Gotama&#8221; at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.022.pali.bd.htm#pg140\"><i>M.<\/i> i. 140.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n37\" href=\"#fn37\">37<\/a>]<\/sup> <i>nikka\u1e45kha,<\/i> as at <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/02_nv\/sn02.12.052.pali.bd.htm\"><i>S.<\/i> ii. 84.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n38\" href=\"#fn38\">38<\/a>]<\/sup> <i>v\u012bra.<\/i> <i>MA.<\/i> iii. 97 reads <i>viriya,<\/i> energy.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n39\" href=\"#fn39\">39<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.072.pali.bd.htm#pg487\"><i>M.<\/i> i. 487<\/a> where the Tath\u0101gata is deep (or unfathomable) and immeasurable as the great ocean.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n40\" href=\"#fn40\">40<\/a>]<\/sup> <i>monapattass\u0101 ti \u00f1\u0101\u1e47a\u0271 pattassa,<\/i> <i>MA.<\/i> iii. 97.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n41\" href=\"#fn41\">41<\/a>]<\/sup> <i>veda.<\/i> This may mean that he is Knowledge itself. <i>MA.<\/i> iii. 97 says <i>vedo vuccati \u00f1\u0101\u1e47a\u0271.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n42\" href=\"#fn42\">42<\/a>]<\/sup> <i>n\u0101ga,<\/i> supreme in his solitude, far from evil; <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/01_sagv\/sn01.01.031-040.pali.bd.htm#sn.1.1.38\"><i>S.<\/i> i. 28.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n43\" href=\"#fn43\">43<\/a>]<\/sup> <i>pannadhaja;<\/i> <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.022.pali.bd.htm#pg139\"><i>M.<\/i> i. 139,<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/an\/05_fives\/an05.071.pali.bd.htm\"><i>A.<\/i> iii. 84.<\/a> One whose fight is over.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n44\" href=\"#fn44\">44<\/a>]<\/sup> <i>nippapa\u00f1ca;<\/i> <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/dhp\/kd.dhp.mulr.sbe.htm#v254\"><i>Dh.<\/i> 254;<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.011.pali.bd.htm#pg65\"><i>M.<\/i> i. 65.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n45\" href=\"#fn45\">45<\/a>]<\/sup> <i>MA.<\/i> iii. 97 says that of the six seers (Buddhas) who have arisen since Vipassin, he is the seventh. <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/snp\/kd.snp.faus.sbe.htm#v356\"><i>Sn.<\/i> 356;<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/01_sagv\/sn01.08.001-012.pali.bd.htm#sn.1.8.8\"><i>S.<\/i> i. 192;<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/kd\/thag\/thag.264.rhyc.pts.htm#v1240\"><i>Thag.<\/i> 1240.<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.056.chlm.sbb.htm#fn3\"><i>Fur. Dial.<\/i> i. 277, <i>n.<\/i><\/a> refers us to <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/dn\/dn.14.rhyt.pts.htm#pg2\"><i>D\u012bgha<\/i> Sutta 14<\/a> for a pioneer list of seven Buddhas &#8220;amplified later (<i>J\u0101.<\/i> i. 44) by inventing eighteen extra predecessors for Gotama, so that he became the twenty-fifth.&#8221; <i>Cf.<\/i> <i>SnA<\/i> i. 351 and <i>Budv.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n46\" href=\"#fn46\">46<\/a>]<\/sup> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/snp\/kd.snp.faus.sbe.htm#v957\"><i>Sn.<\/i> 957.<\/a> <i>Cf.<\/i> &#8220;Go not by hearsay&#8221; in the discourse to the K\u0101l\u0101mas.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n47\" href=\"#fn47\">47<\/a>]<\/sup> <i>Brahmapattassa.<\/i> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.27.pali.bd.htm#pg84\"><i>D.<\/i> iii. 84,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/kd\/iti\/iti.pali.bd.htm#pg57\"><i>It.<\/i> p. 57,<\/a> etc., <i>brahmabh\u016bta.<\/i><\/p>\n\n\t\t\t\t\t\t<div class=\"floatrpp wpx200 marl6\">\n\t\t\t\t\t\t\t<p>&#8220;Tath\u0101gata&#8217;s footprints.&#8221; Not just the Tath\u0101gata&#8217;s footprints, but footprint. Of a poem each line is a footprint, or, better &#8216;step&#8217;.<\/p>\n\t\t\t\t\t\t\t<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/king_of_ny_vrysm.gif\" width=\"38\" height=\"32\" alt=\"p.p. explains it all\"\/> <span class=\"f2\">\u2014 p.p.<\/span><\/p>\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n48\" href=\"#fn48\">48<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.27.pali.bd.htm#pg88\"><i>D.<\/i> i. 88;<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/an\/03_threes\/an03.058.pali.bd.htm\"><i>A.<\/i> i. 163;<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/mn\/mn.091.pali.bd.htm\"><i>M.<\/i> ii. 133<\/a> where the word <i>padaka<\/i> occurs among the items of a brahman&#8217;s knowledge. <i>MA.<\/i> iii. 98 says, &#8220;having supplied the syllables, he is skilled in making verses and lines <i>(pada)<\/i>.&#8221; On <i>pada,<\/i> a line, see <i>B.D.<\/i> ii. 190 <i>f.<\/i> where it refers to a line of <i>dhamma;<\/i> and as such I take it here. But I also suggest that <i>padaka<\/i> has a reference to the Tath\u0101gata&#8217;s footprints as in <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_1.htm#p27\"><i>M.<\/i> Sutta 27.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n49\" href=\"#fn49\">49<\/a>]<\/sup> <i>purindada Sakka.<\/i> <i>MA.<\/i> iii. 98 takes these as separate terms, the former meaning the bestower of the gift of <i>dhamma;<\/i> and the latter &#8220;able, strong, capable&#8221; <i>(samattha)<\/i> which of course is one meaning of <i>sakka.<\/i> But <i>purindada<\/i> is also an epithet of Sakka, and Sakka = Indra. <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/01_sagv\/sn01.11.001-025.pali.bd.htm#sn.1.11.13\"><i>S.<\/i> i. 230<\/a> where <i>purindada<\/i> is explained as &#8220;giver from town to town.&#8221; A.K. Coomaraswamy, <i>Hinduism and Buddhism,<\/i> p. 76 says &#8220;insofar as the Buddha&#8217;s &#8216;life&#8217; and deeds are described, it is the doings of Brahma as Agni and Indra that are being retold,&#8221; and see <i>loc. cit.<\/i> <i>n.<\/i> 256, where A.K. C. says that &#8220;in <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.056.pali.bd.htm#pg386\">M. i. 386<\/a> the Buddha seems to be addressed as Indra.&#8221; At <i>Budv.<\/i> xvi. 9 the Buddha says that in the time of the Buddha Dhammadassin he was Sakka <i>purindada.<\/i> See also C.E. Godage, <i>The Place of Indra in Early Buddhism,<\/i> p. 40: Purindada is a distortion of Vedic Pura\u0271dara (fort-shatterer), when the clouds were fortresses. To shatter the clouds means to obtain the life-giving rains (<i>cf.<\/i> <i>MV.<\/i> I. 102. 7). Siva (Rudra) is Tripur\u0101ntaka, he who puts an end to the three towns (built in the earth, the middle space and the firmament by a tyrant-demon, <i>asura<\/i>). See <i>Indo-Aryan Mythology,<\/i> vol. I, pp. 34, 248, 353, 376, 379, 384.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n50\" href=\"#fn50\">50<\/a>]<\/sup> <i>pattipatta,<\/i> as at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/snp\/kd.snp.faus.sbe.htm#v536\"><i>Sn.<\/i> 536;<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/kd\/iti\/iti.pali.bd.htm#pg32\"><i>It.<\/i> p. 32.<\/a> <i>MA.<\/i> iii. 98, &#8220;who has attained those excellent things that must be attained, <i>pattabb\u0101.<\/i>&#8220;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n51\" href=\"#fn51\">51<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/snp\/kd.snp.faus.sbe.htm#v349\"><i>Sn.<\/i> 349;<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/an\/08_eights\/an08.038.pali.bd.htm\"><i>A.<\/i> iv. 244,<\/a> <i>vipassin.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n52\" href=\"#fn52\">52<\/a>]<\/sup> Both <i>P.E.D.<\/i> and <i>C.P.D.<\/i> translate <i>anabhinata<\/i> as above. <i>MA.<\/i> iii. 98 explains by <i>arahatta.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n53\" href=\"#fn53\">53<\/a>]<\/sup> <i>ananugatantara.<\/i> <i>MA,<\/i> iii. 98 refers this to the unobstruction of the mind by the <i>kilesas.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n54\" href=\"#fn54\">54<\/a>]<\/sup> <i>appah\u012bna.<\/i> No comment at <i>MA.<\/i> iii. 98. <i>C.P.D.<\/i> refers the word in this passage to <i>appa\u1e47ihita,<\/i> aimless, not bent on anything; and <i>s.v.<\/i> <i>appabh\u012bta<\/i> (not terrified) gives this as Siamese conjecture (?) for the <i>appah\u012bna<\/i> of this passage. I think the corruption, whatever it is, is due to a confusion of thought between (1) being unattached (to pleasures) and not aiming at them or directing the mind towards them, and (2) not being terrified, because of being aloof from them.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n55\" href=\"#fn55\">55<\/a>]<\/sup> <i>I.e.<\/i> without greed for the five sensory pleasures.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n56\" href=\"#fn56\">56<\/a>]<\/sup> <i>v\u012btadh\u016bma,<\/i> without smoke.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n57\" href=\"#fn57\">57<\/a>]<\/sup> spirit, as in <i>Sn.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/snp\/kd.snp.faus.sbe.htm#v478\">478,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/snp\/kd.snp.faus.sbe.htm#v876\">876,<\/a> <i>yakkhassa suddhi,<\/i> &#8220;the cleansing of the spirit.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n58\" href=\"#fn58\">58<\/a>]<\/sup> <i>atula,<\/i> which cannot be weighed, imponderable.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n59\" href=\"#fn59\">59<\/a>]<\/sup> <i>sa\u00f1\u00f1\u016b\u1e37ha<\/i> <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.21.pali.bd.htm#pg267\"><i>D.<\/i> ii. 267.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n60\" href=\"#fn60\">60<\/a>]<\/sup> <i>Cf.<\/i> <i>Miln.<\/i> 347.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n61\" href=\"#fn61\">61<\/a>]<\/sup> &#8220;Splendour&#8221; and &#8220;praise&#8221; are both <i>va\u1e47\u1e47a.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n62\" href=\"#fn62\">62<\/a>]<\/sup> <i>MA.<\/i> iii. 99-100 says that he fell down, was taken outside the town on a litter and then on to P\u0101v\u0101, where he died, for few beings are able to live after discharging blood. According to the tradition here, Niga\u1e47\u1e6dha N\u0101taputta predeceased Gotama. <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_3.htm#p104\"><i>M.<\/i> Sta. 104<\/a> and <i>D.<\/i> Sta. <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p29\">29,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p33\">33<\/a> all also agree that he died at P\u0101v\u0101 while Gotama was alive, but they do not agree upon where Gotama was at the time of N\u0101taputta&#8217;s death.<\/p>\n\n<\/div>\r\n<br>[ad_2]\r\n<br>Ngu\u1ed3n : <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.056.horn.pts.htm\">Source link  <\/a>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-5c12ba0 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"5c12ba0\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-no\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-8a891b2\" data-id=\"8a891b2\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-7993395 elementor-widget elementor-widget-text-editor\" data-id=\"7993395\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>\t\t<div data-elementor-type=\"section\" data-elementor-id=\"29369\" class=\"elementor elementor-29369\">\n\t\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-263b597c elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"263b597c\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-134cd20d\" data-id=\"134cd20d\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-6bcd0b6 elementor-widget elementor-widget-text-editor\" data-id=\"6bcd0b6\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>T\u00ecm hi\u1ec3u Kinh t\u1ea1ng Nikaya &#8211; T\u00e2m h\u1ecdc l\u00e0 cu\u1ed1n s\u00e1ch Online gi\u1edbi thi\u1ec7u v\u1ec1 b\u1ed9 kinh Nikaya , c\u00e1c b\u1ea3n d\u1ecbch v\u00e0 ch\u00fa gi\u1ea3i \u0111\u01b0\u1ee3c T\u00e2m H\u1ecdc so\u1ea1n t\u1eeb c\u00e1c ngu\u1ed3n \u0111\u00e1ng t\u00edn c\u1eady tr\u00ean m\u1ea1ng internet.<\/p><p>Tuy nhi\u00ean \u0111\u00e2y v\u1eabn l\u00e0 s\u00e1ch ch\u1ec9 c\u00f3 gi\u00e1 tr\u1ecb tham kh\u1ea3o , mang t\u00ednh ch\u1ee7 quan c\u1ee7a t\u00e1c gi\u1ea3&nbsp; T\u00e2m h\u1ecdc.<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"<p>Home Ph\u1ea7n I\u00a0 &#8211;\u00a0 Ph\u1ea7n II\u00a0 &#8211;\u00a0 Ph\u1ea7n III [ad_1] Majjhima Nik\u0101yaII. Majjhima-Pa\u1e47\u1e47\u0101sa1. Gahapati Vagga The Middle Length SayingsII. The Middle Fifty Discourses1. The Division on Householders Sutta\u2026<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"elementor_canvas","format":"standard","meta":{"footnotes":""},"categories":[356],"tags":[],"td_series":[],"class_list":["post-35832","post","type-post","status-publish","format-standard","hentry","category-kinh-trung-bo-viet-anh"],"_links":{"self":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35832","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/comments?post=35832"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35832\/revisions"}],"predecessor-version":[{"id":38064,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35832\/revisions\/38064"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35832"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35832"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35832"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35832"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}